Some people have erred in supposing that His nearness resembles the movement of a human body, which turns away from one direction when it inclines towards another. Yet a person finds that his spirit acts differently from his body: he finds his soul drawing near to the souls of many people, without its nearness to one detracting from its nearness to another. Likewise, he finds within himself humility and love towards some people, remoteness and distance from others, a sense of elevation, and a turning towards some people and away from others—all distinct from what occurs in the body.

In sum, the nearness of the Lord to His worshippers and those who call upon Him, as expressed in the Quran and Sunnah, is qualified and specific, not unrestricted and universal to all creation. Thus, the claim of those who advocate divine indwelling is invalid. As He says:

“And when My servants ask you concerning Me, indeed I am near.”

This is His nearness to those who call upon Him. As for His nearness to His worshippers, it is expressed in such statements as:

“Those whom they invoke themselves seek a means of nearness to their Lord, each striving to be closest.”

And His saying:

“My servant has not drawn near to Me with anything like fulfilling what I have made obligatory upon him.”

He also said:

“Whoever draws near to Me by a handspan, I draw near to him by a cubit.”

This is His nearness to His servant and His servant’s nearness to Him. His drawing near to the lowest heaven on the afternoon of Arafah does not fall outside these two categories, for the Prophet, may Allah bless him and grant him peace, said:

“The best supplication is the supplication on the Day of Arafah.”

Thus, His drawing near is on account of their supplication. As for His descent to the lowest heaven every night, if it is for those who call upon Him, ask of Him, and seek His forgiveness, then at that time there is a degree of the Lord’s nearness to His worshippers that does not occur at other times